2:24 bore our sins. See Isa 53:12. Although dealing with the example set by Christ, Peter touches also on the redemptive work of Christ, which has significance far beyond that of setting an example. Peter here points to the substitutionary character of the atonement. Christ, like the sacrificial lamb of the OT, died for our sins, the innocent for the guilty (see Ro 5:6; 1Jn 2:2 and notes). tree. A figurative reference to the cross (see note on Ac 5:30; see also Ac 10:39; 13:29; Gal 3:13 and note). that we might die to sins and live for righteousness. Cf. Ro 6:3–14. Peter here highlights how the cross bears on our sanctification. As a result of Christ’s death on the cross and believers’ union with Christ in his death, they are “dead” to sin so that they may live new lives and present themselves to God as instruments of righteousness (see notes on Ro 6:11–13). you have been healed. See Isa 53:5 and note; not generally viewed as a reference to physical healing, though some believe that such healing was included in the atonement (cf. Isa 53:4 and note; Mt 8:16–17). Others see spiritual healing in this passage. It is another way of asserting that Christ’s death brings salvation to those who trust in him.

17:11 the life of a creature is in the blood. See note on Ge 9:4. The blood shed in the sacrifices was sacred. It epitomized the life of the sacrificial victim. Since life was sacred, blood (a symbol of life) had to be treated with respect (see Ge 9:5–6 and notes). Eating blood was therefore strictly forbidden (see 7:26–27; Dt 12:16, 23–25; 15:23; 1 Sa 14:32–34). blood … makes atonement. Practically every sacrifice included the sprinkling or smearing of blood on the altar or within the tabernacle (v. 6;1:5; 3:2; 4:6, 25; 7:2), thus teaching that atonement involves the substitution of life for life. The blood of the OT sacrifice pointed forward to the blood of the Lamb of God, who obtained for his people “eternal redemption” (Heb 9:12). “Without the shedding of blood there is no forgiveness” (Heb 9:22).

9:12 blood of goats and calves. The high priest on the annual Day of Atonement brought the blood of a bull for himself and that of a goat for the people (Lev 16:6,11,14 – 16). once for all. Because what was heavenly was understood to be perfect and thus changeless (see notes on 7:11 – 19,26,27,28), this ultimate sacrifice would not need to be repeated. eternal redemption. Some ancient Jewish circles expected perfect and complete redemption, or deliverance, at the time of the end (Dead Sea Scrolls; cf. Da 9:24); the Greek term for redemption sometimes connotes paying a ransom or price (e.g., Nu 18:16), as here.